The Indweller (Antharayamin) - Liberation (moksha) consists in realizing this identity by own personal experience

"The god which Dadaji talks about is the antaryamin, the indwelling God in humans (and in everything). God is not in heaven removed from humans, nor is God only in the temples to be worshipped on temple visits. In keeping with the antaryamin concept which is an avatara in some schools like Vaisnavism, (though Dadaji himself does not use this philosophical language), Dadaji poses the question as to whether 'one can insult the divine person within' by having a sense of inferiority or by indulging in reprehensible behavior. Moreover, since the same antaryamin is present in all other beings, there is a kinship between all human beings and logically one has to treat all others as part of one's own family. By an inverse understanding the indwelling divinity also has the obligation to help in the welfare of such a one who has faith in this concept of the indwelling God. In this kind of thinking there is no difference between one person and another, between members of one caste and another, between man and woman, even between all things that inhabit the universe.”

"Antaryamin: the inner control, the Guide in the conscious being.”

www.miraura.org/lit/skgl/skgl-02.html

"Complete absorption and union with our true Self, Antaryamin (the
indweller), the union with higher consciousness. When we succeed in
becoming so absorbed in something that our mind becomes completely
one with it, we are in a state of samadhi.”

www.experiencefestival.com/a/Yoga_Philosophy/id/1275
"Inside and outside It is there as the antaryamin. It does not speak,
but It can convey Its message and It is free from agitation and
eagerness - avaki anadarah. It has no desires in the ordinary sense.”

www.swami-krishnananda.org/disc/disc_52.html
"Antaryamin: The Indwelling Presence, or atman, known in the West as
higher self, essence or inner divinity. This becomes our identity
once the illusion of a fixed and separate self is dissolved.”
www.onenessmovement.org/glossary.cfm
"ANTARYAMIN: Inner witness.”

www.sivanandadlshq.org/glossary.htm
"The god which Dadaji talks about is the antaryamin, the indwelling
God in humans (and in everything). God is not in heaven removed from
humans, nor is God only in the temples to be worshipped on temple
visits. In keeping with the antaryamin concept which is an avatara
in some schools like Vaisnavism, (though Dadaji himself does not use
this philosophical language), Dadaji poses the question as to
whether 'one can insult the divine person within' by having a sense
of inferiority or by indulging in reprehensible behavior. Moreover,
since the same antaryamin is present in all other beings, there is a
kinship between all human beings and logically one has to treat all
others as part of one's own family. By an inverse understanding the
indwelling divinity also has the obligation to help in the welfare
of such a one who has faith in this concept of the indwelling God.
In this kind of thinking there is no difference between one person
and another, between members of one caste and another, between man
and woman, even between all things that inhabit the universe. ...

Dadaji has great respect for Sankaracarya the founder of Advaita
Vedanta and uses some of that thought to reinforce his TT. Thus he
expands on the concept atat Tvam Asi' (You are That) to include the
ideas atena Tvam Asi' (You are living because of It) and atasya Tvam
Asi' (You belong to the Divinity within). He straddles between
Advaita and Visistadvaita in understanding atat Tvam Asi' in both
a 'non-dualistic' and 'qualified-dualistic' sense. Dadaji, however,
never enters into this debate in his talks for as he himself says,
he is not concerned with the dialectics of philosophy but with the
dynamics of the lived world. In accordance with this approach, while
Dadaji subscribes to the notion of the oneness of atman'
and 'brahman' he does not for a moment trivialize the world and
assign it a relative reality (vyavaharika-satta) to be transcended
in an 'bsolute reality' (paramarttika-satta). Dadaji also talks
about 'moksa' or liberation being the goal of human existence.
Unlike the general understanding of 'moksa' being an escape from the
world, in Dadaji's SM 'moksa' is not running away from the world nor
from wealth and desires. Dadaji believes that 'the ultimate goal of
human life is God-realization.” And when it is linked with the very
definition of 'swadhyaya' it can be translated as a realization of
the (antaryamin) Divinity within oneself.”

T.S. Rukmani, PhD
Chair, Hindu Studies, Concordia University, Canada
"The essential identity of the Atman and brahman is the most
important tenet of advaita. brahman is the substratum on which all
phenomena are experienced, and also the antaryAmin, the One Lord who
dwells in all beings. The innermost Atman, the real Self, is the
same as this antaryAmin, and identical to brahman. Liberation
(moksha) consists in realizing this identity, not just as a matter
of literal or intellectual understanding, but as something that is
to be grasped by the individual in his/her own personal experience.
Yogic practices help in the road towards such realization, because
they help the seeker in practising control of the senses, and in
directing the antahkaraNa (the 'internal organ' - consisting of the
mind, intellect, awareness and I-ness) inwards. The practice of
ashTAnga-yoga is recommended to seekers by teachers of advaita. The
seeker has to be equipped with requisite qualifications - qualities
such as patience, forbearance, ability to focus one's concentration
in an intense manner, an ability to discriminate between the Real
and the non-Real, dispassion, and a desire for liberation. However,
it is important to remember that moksha is not a result of mere
ritualistic practice. Being identical to brahman, moksha always
exists. Ritualistic practices help only to the extent of achieving
citta-Suddhi, and in developing the above-mentioned qualities.”

What are the basic tenets of advaita?
www.advaita-vedanta.org/avhp/ad_faq.html
"What is Antaryamin?
We are all aware of that irking sensation, sometime a desperate
longing that arises out of loneliness and emptiness from within.
Though we do not acknowledge this fact outwardly, the yearning from
within never stops. All we want is a constant companion who can
relate and understand and not judge! A person to whom we can
communicate without the fear of being rejected! If we closely watch,
all our relationships are basically built upon how important,
beneficial the exchange of compassion can be and vice-versa. Here is
a constant fear lurking behind one's mind whether the object,
position, power or person would last forever. It is this fear that
drives a man desperate.

It is here that man must realize that there is such a companion or
friend who is ready at all time.

We are talking of the"Inner-dweller"or Antaryamin. In ancient
times, people were blessed with this communication that made them
the successful people they were. It was due to this inner guidance
that man was not struggling and existing but actually LIVING.

The greatest of all inventions and theories were actually made known
to man not because he could do it on his own but that he proved to
be an efficient medium to rediscover what was already there. These
revelations were sometimes in the form of dreams or simple co-
incidental situations. Thus one must realize that man has never been
alone but been constantly guided. More importantly, that the guide
was then acknowledged and thanked but fails to figure in man's
dictionary today.”

What is Antaryamin?
www.urday.com/kalki/article21.html
"The maya (delusion) power of God makes the jivas (through vasanas,
or past impressions) get identified with the body-mind complex. This
association of vasanas is anadi, or beginningless. However, by the
grace of God the antaryamin, or the Indwelling Power and Spirit, the
Jiva awakens to true knowledge and gets liberated from all shackles.

The path to this moksa, or liberation, starts with the inspiration
of the jiva by God to seek a great guru, or spiritual preceptor.
This guru gives the disciple mantradiksa (initiation with a holy
name or syllable). Regular and steady practice of the mantrajapa
(repetition of the divine name) results in samadhi, or total
absorption in God.”

Philosophy of the Pancaratra Agamas
www.esamskriti.com/
"Sri Vaisnavas argue that the philosophy, which underpins the Vedas,
is monotheism. When the hymns of the Rg-veda address Indra, Agni,
Vayu, Varuna, and any other devata, they are not intended for the
particular deity, but for a Supreme Being who is the inner soul
(antaryamin) for that deity. The various deities addressed in the
hymns are simply different"faces"of this one Supreme Being.
Despite its polytheistic appearance, the religion of the Vedas is,
therefore, fundamentally monotheistic.

The hymns of the Rg-veda not only assert the existence of this one
Supreme Being, but also describe the essential characteristics of
this Being as the cause of all causes (sarva-karana), [1] the
controller of all (sarva-niyamaka), [2] as immanent in the heart of
every being (antaryamin), [3] as the ruler of the entire universe,
[4] and as the giver of immortality. [5] Such a Being is also
described as omniscient (sarvajna), omnipotent (sarva-sakta), full
of unsurpassed glory (sarvatisayi) and the greatest of all (sarva-
mahima).”